It has also been remarked that inverts exhibit a preference for green garments.  In Rome cinaedi were for this reason called galbanati.  Chevalier remarks that some years ago a band of pederasts at Paris wore green cravats as a badge.  This decided preference for green is well marked in several of my cases of both sexes, and in some at least the preference certainly arose spontaneously.  Green (as Jastrow and others have shown) is very rarely the favorite color of adults of the Anglo-Saxon race, though some inquirers have found it to be more commonly a preferred color among children, especially girls, and it is more often preferred by women than by men.[223] The favorite color among normal women, and indeed very often among normal men, though here not so often as blue, is red, and it is notable that of recent years there has been a fashion for a red tie to be adopted by inverts as their badge.  This is especially marked among the “fairies” (as a fellator is there termed) in New York.  “It is red,” writes an American correspondent, himself inverted, “that has become almost a synonym for sexual inversion, not only in the minds of inverts themselves, but in the popular mind.  To wear a red necktie on the street is to invite remarks from newsboys and others—­remarks that have the practices of inverts for their theme.  A friend told me once that when a group of street-boys caught sight of the red necktie he was wearing they sucked their fingers in imitation of fellatio.  Male prostitutes who walk the streets of Philadelphia and New York almost invariably wear red neckties.  It is the badge of all their tribe.  The rooms of many of my inverted friends have red as the prevailing color in decorations.  Among my classmates, at the medical school, few ever had the courage to wear a red tie; those who did never repeated the experiment.”

MORAL ATTITUDE OF THE INVERT.—­There is some interest in tracing the invert’s own attitude toward his anomaly, and his estimate of its morality.  As my cases are not patients seeking to be cured of their perversion, this attitude cannot be taken for granted.  I have noted the moral attitude in 57 cases.  In 8 the subjects loathe themselves, and have fought in vain against their perversion, which they often regard as a sin.  Nine or ten are doubtful, and have little to say in justification of their condition, which they regard as perhaps morbid, a “moral disease.”  One, while thinking it right to gratify his natural instincts, admits that they may be vices.  The remainder, a large majority (including all the women) are, on the other hand, emphatic in their assertion that their moral position is precisely the same as that of the normally constituted individual, on the lowest ground a matter of taste, and at least two state that a homosexual relationship should be regarded as sacramental, a holy matrimony; two or three even regard inverted love as nobler than ordinary sexual love; several add the proviso that there should be consent and understanding on both sides, and no attempt at seduction.  The chief regret of 2 or 3 is the double life they are obliged to lead.